The Divine Lamp

The unfolding of thy words gives light; it imparts understanding to the simple…Make thy face shine upon thy servant, and teach me thy statutes

Archive for June, 2018

Scripture and the Sanctity of Human Life

Posted by Dim Bulb on June 23, 2018

The following is taken from Logos Bible Software’s Thematic Outlines Dataset. I’ve modified the content by deleting the scripture quotations which are under copyright. Links to the scripture passages in the NABRE have been provided. Logos has a Catholic division called Verbum.

Synopsis: Scripture treats human life as a divine gift and something for which humans are responsible. It is thus to be valued and respected. No human being has the right to take the life of another.

THE SANCTITY OF ALL HUMAN LIFE
It proceeds from God
It is precious to God
 
It is protected by God
 
Death is by God’s appointment
 
God prohibits unlawful taking of life
 
Romans 13:9So precious is human life that some situations which required the death penalty in the OT are dealt with differently in the NT (e.g., Jn 8:5,11).
God punishes unlawful taking of life
 
THE SANCTITY OF CHILDREN’S LIVES
Children are planned by God
 
Children are precious and to be treasured
 
Child sacrifice is opposed
 
Warnings against murder of children
 
Antenatal life is fully human
 
Luke 1:44. In these two passages Luke uses the same words here of an unborn child as he does in 2:12,16 of a newborn child and in 18:15 of little ones.
Injury to a pregnant woman is serious
 
THE SANCTITY OF OLD AGE
The old are to be respected
 
The old are to be cherished
 

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Information and Resources on St John the Baptist

Posted by Dim Bulb on June 23, 2018

Old Testament: Is 49, Ps 21:1–3, 119:46–47, Sir 48:10, Ps 8:5, 21:5, 92:12, Is 4:3–5, 40:1–3, Je 1:5, Ho 14:5, Mal 3:1, 4:5–6

New Testament: Jn 1:19–40, Mt 11:2–19, Lk 1:57–80, 11–17, Mt 3:1–6, Mk 6:17–30, Lk 1:39–44, Mt 17:10–13, Lk 7:26, Jn 3:26–36, Ac 13:24–25, Mk 1:4–8, Lk 3:1–20, 16:16, Ac 1:22, Mt 14:1–5, 3:11, 13–17, 16:14, Jn 1:6–8, 5:35, 10:40–42, Lk 7:28, Mt 21:32, Mk 2:18, 11:30–33, Lk 1:5–6, 7:21, 33, 11:1, Jn 1:15, 3:23, 5:32–33, Ac 1:5, 11:16. (Jones, Andrew, Robert Klesko, Louis St. Hilaire, and Jason Stellman, eds. Catholic Topical Index. Bellingham, WA: Verbum, 2013.)

Catechism of the Catholic Church 717-720, 523.

Dominum Et Vivicantem (The Lord and Giver of Life): # 19.

St Augustine: On the Position Given the Preaching of John the Baptist in All Four Gospels.

 

 

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Father MacEvilly’s Commentary on 1 Peter 1:8-12

Posted by Dim Bulb on June 9, 2018

This post includes Father’s summary of chapter 1. Also, he provides a paraphrase of he text he is commenting on, these are in purple text. Text in red, if any are my additions.

In the first two verses of this chapter, the Apostle addresses his apostolical sahttation to the faithful who are elected to grace here, and to glory hereafter, and shows that the Three Persons of the Adorable Trinity concur in the work of redemption. He next bursts forth into the praises of God, for the great gift of spiritual regeneration bestowed on the faithful, which carried with it a lively hope (verse 3); and this regeneration was bestowed on them in order to qualify them, as sons of God, to enter on the possession ofhis priceless and undying inheritance, securely laid up in heaven for them, who are protected by the strong fortress offaith, until they enjoy this consummate salvation, which shall be manifested on the last day (4, 5). And on account of the blessings in store for them, they now rejoice under the afflictions which it may please Providence to send them, with a view of testing their faith, and bringing it to a happy issue (6, 7). He points out the greatness of the blessings bestowed on them, by referring to the anxiety of the prophets of old to become fully acquainted with them, and of the angels themselves to view these mysteries of grace with awe and wonder (10-12). Here closes the dogmatical part of the Epistle.

He next enters on the moral part, and exhorts them to remove evety obstacle, arising from their unsubdued passsions, to the attainment of the bliss prepared for them (19), and to obey, as children of God, his precepts, and perform good works (14). He exhorts them to sanctity of life, after the example of God (15, 16), and to have reverential fear of him as just judge (17). He reminds them of the value God attaches to their souls, owing to the price paid for them (19); not only did Christ shed his blood for them in
due time, but this was pre-ordained from eternity; hence, a new motivefor sanctity of life (21). He exhorts them to practise fraternal charity (22), and points out the excellence of their new spiritual birth (23-25).

1Pe 1:8  Whom having not seen, you love: in whom also now though you see him not, you believe and, believing, shall rejoice with joy unspeakable and glorified;

Whom, although never seen by you who have lived so remote from Judea, you still love, in whom also, although invisible to you, now that he has ascended into heaven, you still believe, and while  believing, you enjoy, by anticipation, a foretaste of that inconceivable joy, which is the portion of God’s glorified elect in heaven.

“Whom having not seen,” because, when on earth, he had not gone amongst
them, who lived so far remote from Judea, and, although some amongst them migit have seen him at Jerusalem on the occasion of the great festivals (Acts 2:9), still, the greater portion of those, to whom the Apostle writes, had not. For, “seen,” the ordinary Greek is, ειδοτε, but the Vatican MS. has, ιδοντες (discerned).   “You love,” as your God and Redeemer. “Though you see him not, you believe;” the words, “you believe,” are not in the Greek. They are implied, however, in the following words, “believing you shall rejoice,” &c. For, “you shall rejoice,” we have in the Greek, αγαλλιατε, you rejoice, in the present tense, “with joy unspeakable,” which neither eye hath seen, nor ear heard, &c.; “and glorified,” such as is enjoyed by the saints of God in glory. Of course, if the words be read in the present tense, as in the Greek, they mean, as in the Paraphrase, that even now they enjoy a foretaste of the unspeakable and glorified joys of heaven.

1Pe 1:9  Receiving the end of your faith, even the salvation of your souls.

Receiving as the fruit and end of your faith the salvation of your souls, by grace and justification here, and by glory hereafter.

“Receiving the end of your faith,” the end for which faith is given and to which it conducts us. “The salvation of your souls.” If the preceding words be read, as in the Greek, then these words regard the present salvation of their souls by grace and justification, which is the seed of future glory. If the Vulgate reading be followed, the words regard the consummate salvation of their souls in glory, which carries with it the glory and salvation of their bodies. The following verses are in favour of the opinion which makes “salvation,” immediately and directly refer to salvation by justification and grace in this life.

1Pe 1:10  Of which salvation the prophets have inquired and diligently searched, who prophesied of the grace to come in you.

After which salvation, now enjoyed by you, the prophets of old, ho had prophesied concerning the gracious benefits to be conferred in time upon you, ardently sighed and inquired, and anxiously examined its nature and multifarious details (Eph 3).

The Apostle shows the exalted nature and great value of the salvation, the faithful now enjoy, which is as a foretaste of future glory, by pointing to the eager longings of the prophets of old after it, and their anxiety to obtain a full knowledge of its nature. By referring to the prophets of old, he also shows that it was not a novel system, but such as the Jews themselves should expect.

“Of which salvation,” viz., of justification and grace, and the whole economy of redemption. The words are very like the passage (Eph 3:5-10, &c.), “have inquired and diligently searched.” The prophets of old anxiously inquired and sighed after the accomplishment of redemption. How often, from the gloomy prison of Limbo, did they send forth their sighs and entreaties, “rorate coeli desuper et nubes pluant justum, aperiatur terra et germinet salvatorem” (Isaiah 45::8), “Oh, that thou wouldst rend the heavens and wouldst come down” (Isaiah 64:1): similar is the allusion (Luke 10:24): “Many prophets and kings have desired to see the things that you see, and have not seen them.”’

“And searched diligently.” The prophets were ignorant of many circumstances of man’s redemption, afterwards fully developed, and made known in the Church (Eph 3:5-10).

1Pe 1:11  Searching what or what manner of time the Spirit of Christ in them did signify, when it foretold those sufferings that are in Christ and the glories that should follow.

Searching and investigating at what particular period, or at what description of times, whether prosperous or otherwise, the Spirit of Christ, or the Holy Ghost, which dwelt in them, would point out, as the term of the accomplishment of these great events, while it inspired them to foretell the sufferings which Christ was to undergo, and the glories which were to be consequent on them.

“Searching what, or what manner of time,” that is, after how many years, or, at what kind of times, whether of national prosperity or adversity, “the spirit of Christ,” the Holy Ghost, who proceeds from the Father and Son, “in them,” (the Greek has, which was in them), “did signify;” or, referred to, when, treating of the accomplishment of this event; “when it foretold,” i.e., previously inspired them with a knowledge to foretell. “The sufferings that are in Christ,” i.e., the sufferings which Christ was to undergo, “and the glories, which should follow.” He says, “glories,” owing to the many instances in which Christ, after his passion, received glory, (v.g.) in his Resurrection, Ascension, &c. As his glory was consequent on his sufferings, so must we too suffer with Christ, before we can enter with him on his glory.

1Pe 1:12  To whom it was revealed that, not to themselves but to you, they ministered those things which are now declared to you by them that have preached the gospel to you: the Holy Ghost being sent down from heaven, on whom the angels desire to look.

To whom, in remuneration for their anxious search and eager longings it was revealed, that it was not for themselves, but for you, they were made instrumental in predicting these wonderful mysteries of grace, now clearly announced to you, by those who have preached the gospel to you as already fulfilled, after the Holy Ghost was sent down from heaven to  descend upon them, and teach them all truth; upon whom the angels themselves are anxious to gaze, and with mingled feelings of awe and astonishment, to contemplate in him those mysteries of grace, by appropriation, ascribed to him.

“To whom (the prophets of old) it was revealed, that not to themselves, but to you, they ministered these things;” that it was not to confirm or strengthen their own faith, or that of their contemporaries, but to confirm your faith in after ages (for, the the things that happened in figure, were written for our admonition—1 Cor 10:6), they were employed in the ministry of predicting beforehand, “those things,” those mysteries of redemption and grace, “which are now declared to you,” announced to you as already accomplished “by them that preached the gospel to you,” by the Apostles, who preached in Pontus, Galatia, &c.  “The Holy Ghost being sent down from heaven; ” after the Holy Ghost descended upon them from heaven, on the day of Pentecost, teaching them all truth. The ordinary Greek has “in the Holy Ghost,” but the preposition, in, is not found in either the Alexandrian or Vatican MS. ” On whom the angels desire to look ;—”on whom” is referred by Venerable Bede, and others, to “Christ,” of whom mention is made in the preceding verse. Others refer it to the Holy Ghost, the word immediately preceding. In the Greek, instead of “on whom,” we have,  εις α, into which, referring to the mysteries of redemption and grace, which the angels are anxious to examine into most closely, in order to know them fully. And this will have the same signification with Eph 3:10. It will, moreover, contain a further commendation of the exalted benefits, conferred on the faithful, when we know that the angels themselves, with mingled feelings of admiration and awe, are anxious to search narrowly into them. The present Greek reading is preferred by Estius and others. The Greek word for “look,” παρακυψαι, which means, to stoop down, for the purpose of examining a thing more narrowly, also favours this reading. The meaning will not be very different, even though we adhere to the Vulgate reading, and understand it of the Holy Ghost; for, in him they would see the wonderful mysteries of grace, by appropriation, ascribed to the Third Person of the Adorable Trinity.—Lapide. From all this, we, who, as well as the faithful in the time of St. Peter, are sharers in the benefits of redemption, can clearly see the debt of gratitude we owe Almighty God, for having favoured us, in preference to millions of his creatures, upon whom, both in past and present generations, never has beamed a single ray of his revelation. It is the effect of his great mercy, “secundum magnam misericordiam  regeneravit  nos(the Latin here is a  reference to the Father in 1 Pet 1:3~who according to his great mercy hath regenerated us).  “Misericordias Domini in eternum cantabo” (Psalm 89:1~The mercies of the Lord I will sing forever)

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